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Every second Saturday of the month, 4 pm - Divine Liturgy in English of Sunday - Ukrainian Catholic Cathedral of the Holy Family, Duke Street, London W1K 5BQ. Followed by refreshments.Next Liturgy: Saturday 9th September, 4pm

To purchase The Divine Liturgy: an Anthology for Worship (in English), order from the Sheptytsky Institute here, or the St Basil's Bookstore here.To purchase the Divine Praises, the Divine Office of the Byzantine-Slav rite (in English), order from the Eparchy of Parma here.The new catechism in English, Christ our Pascha, is available from the Eparchy of the Holy Family and the Society. Please email johnchrysostom@btinternet.com for details.

"It's Now or Never: The Return of the Eastern Christians to Iraq and Syria" - John Pontifex of Aid to the Church in Need gives the annual Christopher Morris Lecture in the Society's 90th year. Monday 27th November at the Ukrainian Catholic Cathedral of the Holy Family. 6-15 pm Divine Liturgy, 7-15 pm Lecture, 8-15 pm Reception. £10 donation requested. RSVP to johnchrysostom@btinternet.com

Sunday, 29 July 2012

His Beatitude Patriarch Gregorios III (Laham), Melkite Greek Catholic Patriarch and leader of the Catholic Church in Syria, has imparted these reflections and observations as a vademecum to throw light on the attitudes of the local Church towards the dramatic events in Syria and on certain moral contortions in relation to these events.

Dear friends,

1. The greatest danger in Syria at present is anarchy, lack of security and the massive influx of weapons from all sides. Violence is, alas, the dominant language today and violence begets violence. In Syria, this danger is ensnaring and affecting all citizens, regardless of race, religion or political persuasion.

2. Christians, too, are exposed to this same danger, but they are the weak link. Defenceless, they are the group most liable to exploitation, extortion, kidnapping, torture and even elimination. But they are also the peace-making, unarmed group, calling for dialogue, reconciliation, peace and unity among all the sons and daughters of the same homeland. This is the rarest kind of talk that many do not wish to hear. We Christians, to whom was entrusted the Gospel of Peace, feel ourselves called to further it.

3. Nevertheless, there is no Muslim-Christian conflict. Christians are not targeted as such, but can be reckoned among the victims of chaos and lack of security.

4. The greatest danger is interference from Arab or Western foreign elements. This interference takes the form of weapons, money and one-sided, programmed, subversive means of communication.

5. Such interference is harmful even to what is called the opposition. It is injurious to the just claims that are expressed more or less everywhere. This interference harms national unity at home by mixing up the cards.

6. This interference also weakens the specifically Christian voice of moderation and more particularly, the voice of the Assembly of Catholic Hierarchs in Syria. Local Churches have made their voices heard on several occasions and the declarations of the heads of the Christian Churches are characterised by moderation and the call for reform, freedom and democracy and for fighting corruption, supporting development and freedom of speech and the promotion of dialogue.

7. Nowhere in these declarations is there any allusion to the persecution of Christians, who, as we have seen, are not targeted as such. Neither is there any allusion to concepts of “Muslims,” “Salafists,” “fundamentalists,” “opponents,” “fear,” “regime” or “Party.” The declarations called for more dialogue and more reforms and participation in parliamentary parties and elections.

8. The language of the declarations was always positive, peaceable, calling for love and dialogue and rejecting resorting to arms. It advocated protecting defenceless citizens and not involving civilians in fighting. In short, the declarations are very remote from extremism of any kind. Though civic, they are in no way against such and such a group, either at home or abroad.

9. I don’t know what the reason is for the campaign against the leaders of the Churches in Syria and against their standpoints. I wonder from where come the labels that are stuck on them of compromise, exploitation and collusion with the regime, of time-serving, servitude or laziness?

10. It should be known that the State and its leaders have never addressed to Church leaders any directive or inducement to make a statement or adopt a particular position. The freedom of Church leaders was everywhere assured and still is to this day, whether in their behaviour or their private or public statements. In March 2012, I made a personal tour of European capitals. I asked no permission or guidance from anybody and no-one asked me to adopt any particular stance. I outlined that in a paper that summarised most of my convictions with regard to the situation prevailing in Syria.

11. It is possible for everyone to see the papers I’ve published with successive calls for fasting, prayer, dialogue, reconciliation, rejection of violence and avoiding resorting to arms…There are also the statements of the Assembly of Catholic Hierarchs in Syria and the declarations of the three Patriarchs whose patriarchal headquarters are in Syria: namely the Greek Orthodox, the Syriac Orthodox and the Greek Catholic Patriarchs (cf. http://www.pgc-lb.org/eng/news_and_events/Nouvelles-de-Syrie ).

12. These leaders and the communiqués that they have published are the official voice of the Churches in Syria. Further, as Patriarch and President of the Assembly of Catholic Hierarchs in Syria, I call upon everyone to consider this voice as the authoritative stance of the Church in Syria. We allow no-one to speak in our name or in the name of Syria’s Christians, mar our statements or label us with charges of any kind whatever.

13. Similarly, it is subversive to doubt the credibility of the Church’s leaders or their transparency, fidelity and objectivity, the veracity of their sources of information or the news that they broadcast. The Church leaders don’t rely on the media, but they are in continual contact with their priests, monks and nuns and lay-people and all other citizens. They are leaders who look after the concerns of the Christian faithful and are also in contact with citizens of all denominations and with well-known leading members of the country. In all these situations they are free in their behaviour, movements and statements. They always call for mutual edification, dialogue and solidarity among all.

14. On the other hand, we think that the attitudes of certain persons and particular institutions, and the press campaign, are harming Christians in Syria and exposing them to danger, kidnapping, exploitation and even death. These attitudes heap false accusations on Christians, sowing doubt in their hearts and spreading fear and isolation. As a result, they help their exodus both inside the country and abroad…

15. These very attitudes claiming inopportunely to be interested in Christians can increase the radicalism of certain armed factions against Christians. They exacerbate relations between citizens, especially between Christian and Muslim citizens, as was the case in Homs, Qusayr, Yabrud and Dmeineh Sharqieh, etc…

16. That is why we are inviting these institutions and persons to concern themselves rather with civil peace in Syria. Let them support the call for dialogue and reconciliation, and the rejection of violence. Let them work to preserve the security of defenceless civilians in the current conflict, so as not to expose them to danger, lest they become the target of attacks of one faction or another…and so succumb, as victims of anarchy, insecurity, terrorism, exploitation, kidnapping and liquidation, as we mentioned above.

17. These reflections and observations spring from our Christian faith and patriotic convictions together with our knowledge of our Christian history and Syrian heritage, particularly with regard to living together, openness and mutual respect, despite the difficult period which our country is going through, during which relations between civilians have been abused, whether they are Christian, Muslim or other.

18. Our positions and reflections spring from our conviction that, despite the abundant bloodshed and hatred that have been shown, with feelings of enmity and rancour, Syrians, because of their long history, remain experts in living together and can resolve this dangerous crisis, unique in their history, helping one another, loving each other and forgiving and working together for the common future.

19. We also put a lot of hope in the initiatives of civil society to strengthen love and links among Syrians whom the conflict threatens to destroy. We pray for the success of the Mussalaha (reconciliation) movement in which delegates from all Churches are active alongside members of other denominations. This represents a foundation for effective resolution of the tragic events.

20. Similarly, we believe, hope and expect the Ministry of Reconciliation, created especially for the Mussalaha movement, to succeed in its mission of bringing back unity and love to the hearts of all: it prepares the way to resolve the conflict. We place a lot of hope in the creation of the new Ministry of Reconciliation.

21. Naturally, we are still calling once more for the rejection of violence and for stopping the cycle of killings and destruction, especially of destitute civilians, who are really defenceless victims, whether they are Christian or Muslim.

22. We should like to state truly and frankly that our position as Christians stems from the fact that we are Christian citizens in a secular society. The so-called prerogatives supposedly enjoyed by Christians in Syria are only the universal rights of all Syrian citizens regardless of the denomination or faith to which they belong. There is an historical basis for that in the confessional “millet” system dating back to the time of Ottoman rule. The Patriarch was then head of his Church in both the religious and secular sense. The business of private Church jurisprudence developed during the French protectorate, then under successive Syrian governments up to the present one, so the assertion that the status of Christians is the fruit of their adherence to the regime and will fall with it is absolutely false!

23. The Islamic world needs the Christian presence alongside it, with it and for it, in liaison and interaction, as was the case historically. This presence will and must continue. I say that Islam needs Christianity and that Muslims need Christians and we shall stay with them and for them as we have done in the past and throughout 1433 (Islamic) years of common history[1].

APPEAL

24. To conclude: As Christians we address our big appeal to the Arab world to call it to unity: the division of the Arab world has always been the major target at home and abroad. This division is the reason for the dangers that are lying in wait for the region and is the cause of the absence of a just and comprehensive solution to the Israeli-Palestinian conflict. This conflict is the basis and primordial cause of the majority of misfortunes, crises and wars in the Arab world. This conflict, according to the testimony of His Holiness the Pope, of many churchmen, Apostolic Nuncios, and even of Jewish Israeli politicians, is the primordial cause of the Christian exodus. Yes, the division of the Arab world, according to the testimony of the persons cited above, has been hindering a solution to this conflict for sixty-four years! (cf. the opinion of Tzipi Livni[2] in The Financial Times 13/07/2012).

Peace lies in the unity of the Arab world and the safety of Christians can only be assured by the unity of the Arab world, from which flow the circumstances favourable to living together and Muslim-Christian and inter-Muslim dialogue. The greatest danger in this field affects Islam itself when it is divided along the fracture lines of the Arab world, evidence for that being the Sunni-Shi’ite conflict. This phenomenon is more dangerous than the danger that Christians or other denominations are incurring in Syria and the region.

Crises and wars are the cause of the exodus of Christians and the cause of the deterioration of Muslim-Christian relations.

Europeans, take an interest in the unity of the Arab world, if you want to help Christians.Europeans, solve the Israeli-Palestinian conflict, if you want to help Christians.Europeans, work for peace in the Middle East, if you want to help Christians.

Our common destiny for us all, Arab Christians and Muslims…is the same. Don’t cut us off from our Arab community environment, nor from our Muslim community environment.

Help us to play our role and fulfil our mission in the Arab world so that we can be present in it, with it and for it…and there be as light, salt and leaven.

Take an interest in us in and because of our community environment. In your analyses don’t make us out to be intruders in our Arab Muslim-Christian world, nor agents in it, dhimmis protected by you or others than you.

Help us to be Christians of the Church of the Arabs and Church of Islam.Europeans: don’t hide your interests behind your zeal for Christians!

We invite our brothers and sisters in the Arab East and in Europe and everywhere else, states, religious or humanitarian institutions to help us in this unity undertaking and we say: “One united Arab voice and one united Western voice can return security and safety to Syria and all the Middle East, as we walk together towards a better future.” Thank you in advance to all who will respond to this call.

We need the unique role of the Pope and the Vatican and hope that the visit of the Pope to Lebanon next September will be a support for these reflections that I’ve drafted on the situation in the Arab world and more precisely in Syria.

May the Lord of history grant us his Holy Spirit to guide us on the paths of good! Amen.

+Gregorios III (Laham)Melkite Greek Catholic PatriarchOf Antioch and All the East,Of Alexandria and of Jerusalem

17 July 2012

[1]
Or 1390 years according to the Christian or Common Era (AD 622-2012)

Tuesday, 17 July 2012

On 16th July 2012, His Beatitude Patriarch Gregorios III (Laham), of the Melkite Greek Catholic Church in Syria, imparted these reflections and observations as a vademecum to throw light on the attitudes of the local Church towards the dramatic events in Syria and on certain moral contortions in relation to these events.

Dear friends,

The greatest danger in Syria at present is anarchy, lack of security and the massive influx of weapons from all sides. Violence is, alas, the dominant language today and violence begets violence. In Syria, this danger is ensnaring and affecting all citizens, regardless of race, religion or political persuasion.

Christians, too, are exposed to this same danger, but they are the weak link. Defenceless, they are the group most liable to exploitation, extortion, kidnapping, torture and even elimination. But they are also the peacemaking, unarmed group, calling for dialogue, reconciliation, peace and unity among all the sons and daughters of the same homeland. This is the rarest kind of talk that many do not wish to hear. We Christians, to whom was entrusted the Gospel of Peace, feel ourselves called to further it.

Nevertheless, there is no Muslim-Christian conflict. Christians are not targeted as such, but can be reckoned among the victims of chaos and lack of security.

The greatest danger is interference from Arab or Western foreign elements. This interference takes the form of weapons, money and onesided, programmed, subversive means of communication.

Such interference is harmful even to what is called the opposition. It is injurious to the just claims that are expressed more or less everywhere. This interference harms national unity at home by mixing up the cards.

This interference also weakens the specifically Christian voice of moderation and more particularly, the voice of the Assembly of Catholic Hierarchs in Syria. Local Churches have made their voices heard on several occasions and the declarations of the heads of the Christian Churches are characterised by moderation and the call for reform, freedom and democracy and for fighting corruption, supporting development and freedom of speech and the promotion of dialogue.

Nowhere in these declarations is there any allusion to the persecution of Christians, who, as we have seen, are not targeted as such. Neither is there any allusion to concepts of Muslims, Salafists, fundamentalists, opponents, fear, regime or Party. The declarations called for more dialogue and more reforms and participation in parliamentary parties and elections.

The language of the declarations was always positive, peaceable, calling for love and dialogue and rejecting resorting to arms. It advocated protecting defenceless citizens and not involving civilians in fighting. In short, the declarations are very remote from extremism of any kind. Though civic, they are in no way against such and such a group, either at home or abroad.

I don‘t know what the reason is for the campaign against the leaders of the Churches in Syria and against their standpoints. I wonder from where come the labels that are stuck on them of compromise, exploitation and collusion with the regime, of time-serving, servitude or laziness?

It should be known that the State and its leaders have never addressed to Church leaders any directive or inducement to make a statement or adopt a particular position. The freedom of Church leaders was everywhere assured and still is to this day, whether in their behaviour or their private or public statements. In March 2012, I made a personal tour of European capitals. I asked no permission or guidance from anybody and no-one asked me to adopt any particular stance. I outlined that in a paper that summarised most of my convictions with regard to the situation prevailing in Syria.

It is possible for everyone to see the papers I‘ve published with successive calls for fasting, prayer, dialogue, reconciliation, rejection of violence and avoiding resorting to arms... There are also the statements of the Assembly of Catholic Hierarchs in Syria and the declarations of the three Patriarchs whose patriarchal headquarters are in Syria: namely the Greek Orthodox, the Syriac Orthodox and the Greek Catholic Patriarchs cf. http://www.pgc-lb.org/eng/news_and_events/Nouvelles-de-Syrie.

These leaders and the communiqués that they have published are the official voice of the Churches in Syria. Further, as Patriarch and President of the Assembly of Catholic Hierarchs in Syria, I call upon everyone to consider this voice as the authoritative stance of the Church in Syria. We allow no-one to speak in our name or in the name of Syria‘s Christians, mar our statements or label us with charges of any kind whatever.

Similarly, it is subversive to doubt the credibility of the Church‘s leaders or their transparency, fidelity and objectivity, the veracity of their sources of information or the news that they broadcast. The Church leaders don‘t rely on the media, but they are in continual contact with their priests, monks and nuns and lay-people and all other citizens. They are leaders who look after the concerns of the Christian faithful and are also in contact with citizens of all denominations and with well- known leading members of the country. In all these situations they are free in their behaviour, movements and statements. They always call for mutual edification, dialogue and solidarity among all.

On the other hand, we think that the attitudes of certain persons and particular institutions, and the press campaign, are harming Christians in Syria and exposing them to danger, kidnapping, exploitation and even death. These attitudes heap false accusations on Christians, sowing doubt in their hearts and spreading fear and isolation. As a result, they help their exodus both inside the country and abroad...

These very attitudes claiming inopportunely to be interested in Christians can increase the radicalism of certain armed factions against Christians. They exacerbate relations between citizens, especially between Christian and Muslim citizens, as was the case in Horns, Qusayr, Yabrud and Drneineh Sharqieh, etc...

That is why we are inviting these institutions and persons to concern themselves rather with civil peace in Syria. Let them support the call for dialogue and reconciliation, and the rejection of violence. Let them work to preserve the security of defenceless civilians in the current conflict, so as not to expose them to danger, lest they become the target of attacks of one faction or another... and so succumb, as victims of anarchy, insecurity, terrorism, exploitation, kidnapping and liquidation, as we mentioned above.

These reflections and observations spring from our Christian faith and patriotic convictions together with our knowledge of our Christian history and Syrian heritage, particularly with regard to living together, openness and mutual respect, despite the difficult period which our country is going through.

After 25 years as an iconographer in the UK (Elias Icons), Ian’s work took a new turn in 2008 when he restored the damaged wall paintings in the Orthodox Church of St Nicholas’ Cave at Beit Jala. This led to commissions for icons at the Shrine of Our Lady of the Mount, at Anjara in Jordan, a new sanctuary design for the Sacred Heart Church at Naur near Amman, and saving the wall paintings at Bethlehem University Chapel. His most extraordinary commission is The Virgin Mother of the Church icon, written at the behest of local Arab Christians on the Palestinian side of the Israeli separation wall. Better known as Our Lady of the Wall, it places the Sacred amid the graffiti alongside the people’s suffering, but in contrast to violence and injustice, in the hope of peace and reconciliation for all. Ian will tell this remarkable story.

He will also bring news of the Bethlehem Icon School. Newly founded under the aegis of the Melkite Patriarchal Vicar, Archbishop Joseph Zerey in Jerusalem, with the support of Tantur Ecumenical Institute, it will ensure that the indigenous Arab Christian icon tradition, now hanging on by a thread, is preserved in a new generation.

The talk will be followed by Reception to mark the Opening of the Bethlehem Icon School – a £10 donation is suggested for the Bethlehem Icon School to “Friends of the Holy Land”

Pray for the Unity of the Apostolic Churches

The Society of St John Chrysostom promotes greater appreciation of the spiritual, theological and liturgical traditions of Eastern Christendom, works and prays for the unity of the Churches of East and West, and encourages support for the Eastern Churches :

- the Byzantine and Oriental Catholic Churches in communion with the Apostolic See of Rome (especially in their contemporary calling to promote reconciliation and the recovery of union between Catholics and Orthodox)- the Orthodox Church- the Oriental Orthodox Churches and- the Church of the East.

In the United Kingdom and Europe the Society, founded in 1926, is a group of Catholics of the Latin and Eastern Churches, along with our friends in other traditions, promoting awareness and friendship in the Christian West for our fellow Christians of the East - through prayer and liturgy, conferences and lectures, pilgrimage and ecumenical encounters.